Shikshasamuccaya 269

269

punar a-paraṃ kula-putra bhaviṣyanty an-āgate * adhvani kṣatriyāṇāṃ purohita-caṇḍālā amātya-caṇḍālā bhaṭa-caṇḍālā mūrkhāḥ paṇḍita-mānino mahā-dhanā mahā-bhogāḥ | bahu-vidheṣu dāna-maya-puṇya-kriyā-vastuṣu saṃdṛśyante te tyāga-mada-mattā māna-mada-darpeṇa kṣatriyaṃ vibhedayanti | śramaṇān kṣatriyaiḥ | te kṣatriyān niśritya śramaṇān daṇḍāpayanti | arthaṃ daṇḍena muṣanti | tena + upadraveṇa te bhikṣavaḥ paudgalikaṃ vā sāṃghikaṃ vā cāturdiśa-sāṃghikaṃ vā staupikaṃ vā śramaṇair apahṛtya teṣāṃ prāhṛtaṃ pradāpyante | te punaś caṇḍālāḥ kṣatriyasya + upanāmayiṣyanti | te ubhayato * api mūla-āpattim āpadyante | ye kṣatriya-caṇḍālāḥ śramaṇaiḥ sārddhaṃ praduṣyanti tathā-rūpaṃ ca te dharmaṃ prajñapayiṣyanti | a-dharmaṃ vā dharmam apahāya | sūtra-vinaya-śikṣā an-apekṣya kāla-upadeśa-mahā-pradeśān apahāya | mahā-karuṇā-netrī-prajñā-pāramita-śikṣā-upāya-kauśalya-śikṣāḥ yāś ca + a-pareṣu sūtreṣu śikṣā upadiṣṭās tā apahāya | tathā-rūpāṃ dharma-yuktiṃ bhikṣūṇāṃ viheṭhana-artha-pūrvakaṃ kriyā-ākāraṃ prajñapayanti | yaiḥ kriyā-ākārair bhikṣūṇāṃ viheṭhanā bhavati | rañcati śamatha-vipaśyana-anuyoga-manas-kāraṃ | te * avadhyāyanto vyāpāda-bahulā bhavanti | tena ca hetunā bhikṣūṇām apy upaśāntāḥ kleśā na + upaśamyanti na tanū-bhavanti | tat-kāle punas te bhikṣava āśaya-vipannā bhavanti śīla-vipannāś ca bhavanti | ācāra-vipannā bhavanti dṛṣṭi-vipannā bhavanti tad-dhetoḥ śaithilikā bhavanti | bāhulikā bhavanti | a-śramaṇāḥ śramaṇa-pratijñāḥ | a-brahma-cāriṇo brahma-cāri-pratijñāḥ śaṅkha-svara-samācārāḥ praṣṭavya-dharma-deśakāḥ | te bhūyasyā mātrayā sa-paricārasya kṣatriyasya sat-kṛtā bhavanti mānitāḥ pūjitā bhavanti | te ca prahāṇa-abhiyuktānāṃ bhikṣūṇāṃ gṛha-stheṣv a-varṇaṃ niścārayanti | sa ca kṣatriyaḥ sa-parivāraḥ prahāṇa-abhiyuktānāṃ bhikṣūṇām antike praduṣyati avadhyāyati | yas tatra prahāṇikānāṃ bhikṣūṇām upabhoga-paribhogas taṃ sva-adhyāya-abhiratānāṃ bhikṣūṇāṃ niryātayanti | te ubhayato mūla-āpattim āpadyante | tat kasya hetoḥ ||

Furthermore, noble son, in future times there will be outcast-priests, outcast-ministers, and outcast-soldiers of kṣatriyas—fools who consider themselves learned, of great wealth and great possessions. They appear engaged in various bases of meritorious action consisting of giving; intoxicated with the pride of renunciation, out of haughtiness and the pride of conceit they cause dissension among the kṣatriyas, [and divide] the renunciants from the kṣatriyas. Relying on the kṣatriyas, they cause the renunciants to be punished; they extort wealth through fines. Through that harassment, those monks are forced by the renunciants to give up what belongs to individuals, or what belongs to the Saṅgha, or what belongs to the universal Saṅgha, or what belongs to the stūpa, and hand it over as a gift to them. Those outcasts in turn will present it to the kṣatriya. Both parties incur a root infraction. Those outcasts among kṣatriyas who are corrupt together with the renunciants will establish such a doctrine: casting aside the Dharma or [making it] non-Dharma, disregarding the training of the discourses and discipline, casting aside the temporal instructions and great authorities, casting aside the trainings of the vehicle of great compassion, the perfection of wisdom, and the training in skillful means, and the trainings taught in other discourses, they establish such a reasoning of dharma—a manner of action having the purpose of harassing the monks—by which manners of action harassment of monks occurs. It disrupts mental engagement in the application of serenity and insight. Complaining, they become full of malice. And for that reason, even the calmed afflictions of the monks do not subside, nor do they diminish. At that time, those monks are ruined in disposition, ruined in ethical discipline, ruined in conduct, and ruined in view; on that account they become lax and luxurious; non-renunciants claiming to be renunciants, non-celibates claiming to be celibates, acting with the sound of a conch, teachers of dharmas to be questioned. To an even greater degree they become honored, respected, and revered by the kṣatriya and his retinue. And they broadcast disparagement among householders concerning the monks dedicated to striving. And that kṣatriya, along with his retinue, becomes corrupt and critical toward the monks dedicated to striving. Whatever utilities and requisites are there for the striving monks, they hand over to the monks who delight in private recitation. Both parties incur a root infraction. Why is that?